[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 75.9 # 宗鏡錄 75.9 宗鏡錄 75.9 - **Language:** Classical Chinese ### [75.9](https://indike.org/pramana/in.bauddha.taisho.2016.75.9) 答。如持五戒。招得人身。是總報業。由於因中有瞋忍等。於人總報而有妍媸。名別報業。唯識亦名為引滿業。能招第八。引異熟果。故名引業。能招第六。滿異熟果。名為滿業。俱舍論。亦云。一業引一生。多業能圓滿。猶如繢像。先圖形狀。後填眾彩等。然其引業能造之思。要是第六意識所起。若其滿業能造之思。從五識起。然五識無執。不能發潤。故非迷理。無推度故。不能造業。雖造滿業。亦非自能。但由意引。方能作故。所以海龍王經云。爾時世尊。告海龍王。猗世間者。作若干緣。心行不同。罪福各異。以是之故。所生殊別。龍王。且觀眾會及大海。若干種形。顏貌不同。是諸形貌。皆心所畫。又心無色而不可見。一切諸法。誑詐如是。因惑興相。都無有主。隨其所作。各自受之。譬如畫師。本無造像。諸法如是。而不可議。自然如幻化相。皆心所作。溫室經云。佛言。觀彼三界天人品類。高下長短。福德多少。皆由先世用心不等。是以所受各異不同。般若燈論云。如阿毘曇中偈云。自護身口思。及彼攝他者。慈法為種子。能得現未果。所言思者。謂能自調伏。遠離非法。與此心相應思。故名為思。攝他者。謂布施愛語。救護怖畏者。以如是等。能攝他故。名為攝他。慈者。謂心。心即名法。亦是種子。種子者。亦名因。為誰因耶。謂果之因。是何等果。謂是現在未來之果。云何名心為種子耶。謂能起身口業故。名為種子。又如論偈言。如芽等相續。而從種子生。由是而生果。離種無相續。釋曰。此謂從芽生莖。乃至枝葉華果等。各有其相。種子雖滅。由起相續展轉至果。若離種子。芽等相續則無流轉。以是故。其義云。何故論偈言。種子有相續。從相續有果。先種而後果。不斷亦不常。釋曰。云何不斷。謂有種子相續住故。云何不常。謂芽起已種子壞故。內法亦爾。如論偈云。如是從初心。心法相續起。從是而起果。離心無相續。釋曰。此謂慈心不慈心。名為業。此心雖滅。而相續起。此相續果起者。謂愛非愛有受相故。若離心者。果則不起。今當說相續法。其義云何。故論偈言。從心有相續。從相續有果。故業在果先。不斷亦不常。釋曰。云何不斷。謂相續能起果故。云何不常。不至第二剎那住故。是知三業難防應須密護。意為苦聚。口是禍胎。但閉門而守津。方斷相續。如正法念處經云。彼地獄地。見閻羅人。苦切以偈責言。心不可調御。甚於大猛火。速行不可調。牽人到地獄。心第一難調。此火甚於火。難調速疾行。地獄中地獄。若人心自在。則行於地獄。若人能制心。則不受苦惱。欲為第一火。癡為第一闇。瞋為第一怨。此三秉世間。汝前作惡時。自心思惟作。汝本癡心作。今受此惡報。心好偷他物。竊行他婦女。常殺害眾生。自心之所誑。如是業自在。將汝到此處。是汝本惡業。何故爾呻喚。又偈云。作惡不失壞。一切惡有報。惡皆從作得。因心故有作。由心故作惡。由有心果報。一切皆心作。一切皆因心。心能誑眾生。將來向惡處。此地獄惡處。最是苦惡處。如上經文。此是惡心招苦果。若善心招樂果者。又云。復次比丘。知業果報。觀鬘持天所住之處。乃至其地柔軟。猶若生酥。天人行時。隨足上下。如兜羅綿。一一住處。足躡隨平。亦如前說。一一寶樹。出妙色光。其光如日。光明悅樂。妙色金樹華葉常鮮。無有萎落。善業所生。不可喻說。戒力自在。善業所得。如印印物。如是天子。遊戲園林蓮華浴池。自業受報。有上中下。受大戲樂。自業身相。光明可愛。色聲香味觸等。恣情悅樂。身無病惱。無有飢渴。常恣五欲。未曾厭足。多起愛欲。心不充滿。若天憶念。隨念所得。他不能破。自在無礙。心常歡喜。隨念能至。化身隨心。大小任意。廣大輕軟。一眴目頃。能行至於百千由旬。無少疲極。如風行空。無所障礙。天亦如是。無有疲極。天身威德。從心而生。輕淨無垢。一切行處。如意光色。天子天女歡喜遊戲。釋曰。然雖善惡由心。苦樂不等。斯乃先明因果。知一念無差。若論至道之中。俱非解脫。如經云。迦留足天。乘閻浮檀金殿。入天戲林。其林柔軟。眾鳥音聲。和合美妙。天子入已。鳥名天音。天同業生。天善業故。即說偈言。若有人能作。愛樂之善業。彼人業果報。成就極端嚴。既得受天樂。若不行放逸。從樂得樂處。彼必至涅槃。一切樂無常。要必終歸盡。莫受此天樂。以為自歡娛。此天樂無常。壽盡必退沒。既知此法已。常求涅槃道。一切法皆盡。高者亦當墮。和合必有離。有命皆歸死。又云。如是比丘。以聞慧觀天樂已。而說頌曰。五根常愛樂。欲境所誑惑。欲火未曾有。須臾聞厭足。一一諸境界。處處見天女。一切勝境界。欲火焰熾然。若合若離散。或說或憶念。以天女因緣。火起燒天人。火法。和合有。不合則不生。若合若不合。欲火常熾然。因緣不合故。火遠則不然。欲火無遠近。常燒愛眾生。以意想薪力。邪憶念所使。愛油投欲火。焚燒愚癡人。是以既知。苦樂由心。事非究竟。應當斷想。薪乾愛油。止念風。息欲火。防制意地。恒順真如。圓滿菩提常樂妙果。故經偈云。若正善心者。常順法觀察。不為過所使。如日光除暗。又經云。寧作心師。不師於心。若師心。則隨六趣而不返。作心師。則冥一道而常歸。如庚桑子云。心平正。不為外所誘。曰清淨而能久則明。明而能久則虛。虛則道全而居之。所以阿差末經云。常正其心。不尚餘學。夫心常正直。本自玄虛。道全是心。心全是道。以不達故。隨思慮心。為外緣所拘。內結所亂。乃令志當歸一不尚餘學。虛明自現。返本之稱也。如是開示。可謂。把行人手。直至薩婆若海。保不孤然。若信受之人。可謂不動塵勞。頓成正覺。 > Answer: For example, upholding the five precepts attracts the attainment of a human body: this is general retribution karma. Due to having anger, forbearance, and the like in the causal stage, within that general human retribution there are beauty and ugliness: these are called particular retribution karma. In Yogācāra (Weishi), these are also called leading karma and fulfilling karma. What can attract the eighth \[consciousness\], leading forth the vipāka fruit, is therefore called leading karma. What can attract the sixth \[consciousness\], fulfilling the vipāka fruit, is called fulfilling karma. The Abhidharmakośa-śāstra also says: 'One karma leads to one rebirth; many karmas can complete it. Just like painting a figure: first sketching the outline, and afterwards filling in the various colours,' and so forth. However, the volition (cetanā) capable of creating that leading karma must arise from the sixth, the manovijñāna. The volition capable of creating that fulfilling karma arises from the five \[sense\] consciousnesses. Yet the five consciousnesses have no grasping and cannot instigate or moisten \[rebirth\]; hence, they do not err regarding principle, and having no deliberation, they cannot \[independently\] create karma. Although they create fulfilling karma, it is not through their own capacity; they can only perform it because they are led by the mind (manas). Therefore the Sāgara-nāgarāja-paripṛcchā-sūtra says: 'At that time the World-Honoured One addressed the dragon king Sāgara: "Those who rely on the world produce diverse conditions; their mental activities differ, and their sins and merits vary. For this reason, their places of rebirth are distinct. Dragon King, just look upon this great assembly and the great ocean: their manifold forms and appearances are not the same. All these appearances are painted by the citta. Moreover, citta has no form and cannot be seen. All dharmas are deceitful like this. Manifesting characteristics due to delusion, they are entirely without a master. In accordance with what they do, each experiences it themselves. Just as a painter originally has no image already made, so too are all dharmas: inconceivable, naturally like magical illusions, they are all made by the citta."' The Wen Shi Jing (Bathhouse Sūtra) says: 'The Buddha said: "Observe the types of gods and humans in those three realms—their high and low, long and short, the greatness or paucity of their merit and virtue: all are due to the unequal application of mind in prior lifetimes; hence what they receive is distinct and not the same."' The Prajñāpradīpa-śāstra says: 'As a verse in the Abhidharma says: / "The volition guarding one's own body and speech, / and that which gathers others in, / has the dharma of loving-kindness as its seed / and can obtain fruits present and future." / What is called "volition" refers to the ability to tame oneself, stay far from unrighteousness, and the volition associated with this citta; hence it is called "volition". "Gathering others in" refers to giving, kind speech, and rescuing those who are afraid; because by such means one is able to gather others in, it is called "gathering others in". "Loving-kindness" refers to citta; citta is precisely called dharma, and it is also the seed. The "seed" is also called the cause. A cause for what? It is the cause for the fruit. What kind of fruit? It is the fruit of the present and the future. Why is citta called the seed? Because it can give rise to the karma of body and speech, it is called the seed. Again, as a treatise verse says: / "Just as the continuity of sprouts and so on / arises from a seed, / and from this the fruit is born, / without a seed there is no continuity." / Commentary: This means that from the sprout grows the stem, up to the branches, leaves, flowers, and fruits, each having its own characteristic. Although the seed perishes, through the arising of continuity it gradually reaches the fruit. If apart from the seed, the continuity of sprouts and so on would not transmigrate. For this reason, what is its meaning? Therefore the treatise verse says: / "The seed has continuity; / from continuity there is the fruit. / First the seed and afterwards the fruit: / neither interrupted nor eternal." / Commentary: How is it not interrupted? Because the continuity of the seed abides. How is it not eternal? Because once the sprout arises, the seed is destroyed. Internal dharmas are also like this. As the treatise verse says: / "In this way, from the initial citta, / mental dharmas arise in continuity; / from this arises the fruit: / apart from citta there is no continuity." / Commentary: This means that the mind of loving-kindness or the mind of unloving-kindness is called karma. Although this citta perishes, it arises in continuity. That this fruit of continuity arises means that desirable and undesirable \[states\] have the characteristic of being experienced. If apart from citta, the fruit does not arise. Now we shall speak of the dharma of continuity; what is its meaning? Therefore the treatise verse says: / "From citta there is continuity; / from continuity there is the fruit. / Therefore karma precedes the fruit: / neither interrupted nor eternal." / Commentary: How is it not interrupted? Because the continuity can give rise to the fruit. How is it not eternal? Because it does not abide until a second moment.' Thus we know that the three karmas are difficult to guard against and must be protected in secret. The mind (manas) is a mass of suffering; the mouth is the womb of disaster. Only by closing the gates and guarding the fords can one cut off continuity. As the Saddharmasmṛtyupasthāna-sūtra says: 'In those hellish grounds, seeing the minions of Yama, they are bitterly rebuked with verses: / "The citta cannot be governed, / worse than a great blazing fire. / Swiftly moving, untameable, / it drags people to hell. / The citta is the most difficult to tame; / this fire is fiercer than fire. / Difficult to tame, swiftly moving, / hell within hell. / If a person lets citta be unchecked, / they walk into hell. / If a person can control the citta, / they will not suffer distress. / Desire is the foremost fire; / ignorance is the foremost darkness; / anger is the foremost foe: / these three hold sway over the world. / Formerly when you did evil, / your own citta deliberated and did it. / You originally did it with a deluded mind, / and now you suffer this evil retribution. / The mind delights in stealing others' goods, / secretly lying with others' wives, / constantly killing living beings: / deceived by your own citta. / Such sovereign karma / has brought you to this place. / This is your own past evil karma: / why do you groan and wail?" / Another verse says: / "Doing evil does not perish; / all evil has its retribution. / Evil is entirely obtained from action; / due to citta there is action. / Through citta one does evil; / through having citta there is retribution. / All is made by citta; / all has citta as its cause. / Citta can deceive sentient beings, / bringing them to evil places. / This evil place of hell / is the most miserable evil place."' As in the above sūtra passages, this is the evil citta attracting bitter fruits. As for a good citta attracting joyful fruits, it also says: 'Furthermore, monks, knowing karmic retribution, observe the dwelling place of the Garland-Bearing gods (Mālādhāra): down to its ground being soft, like fresh butter. When the gods walk, it yields beneath their feet, like cotton from the tula tree. At every dwelling place, as their feet step upon it, it flattens accordingly, as described before. Every jeweled tree emits light of wondrous colour; its radiance is like the sun, delightful and joyful. The flowers and leaves of the golden trees of wondrous colour are ever fresh, without withering or falling. Born of good karma, it cannot be described by metaphor. The sovereign power of morality is obtained through good karma, like a seal stamping an object. In this way the gods disport in gardens, forests, and lotus ponds; experiencing retribution from their own karma, there are superior, middling, and inferior, enjoying great play and pleasure. The physical characteristics of their own karma have lovely radiance; forms, sounds, scents, tastes, and tangibles gratify their desires with delight. Their bodies have neither sickness nor distress, neither hunger nor thirst; constantly indulging the five desires, they are never satiated. Mostly generating lustful desires, their minds are never full. If a god thinks of something, it is obtained according to thought, indestructible by others, sovereign and unhindered. Their minds are constantly joyful, and wherever they think of, they can reach; their transformed bodies follow their mind, large or small at will, vast, light, and supple. In the twinkling of an eye, they can travel hundreds of thousands of yojanas without the least fatigue, like wind moving through space, unobstructed. The gods are also like this, without fatigue. The majesty and virtue of a god's body are born from the citta, light, pure, and without defilement. Wherever they go, light and colour are as they wish; god sons and god daughters sport in joy.' Commentary: However, although good and evil come from the citta, and suffering and joy are not equal, this is first explaining cause and effect, so that one knows that a single thought is never mistaken. If discussed within the ultimate Path, neither is liberation. As the sūtra says: 'The gods of the Kalu-footed (Kāruṇika / Kāloda?) mount palaces of Jāmbūnada gold and enter the divine pleasure groves. Those groves are supple, and the voices of many birds harmonize sweetly. When the god sons have entered, a bird named Divine Voice—born of the same karma as the gods, due to the good karma of the gods—immediately speaks a verse: / "If there is someone who can perform / good karma that is cherished and joyful, / the karmic retribution of that person / is achieved as extremely dignified. / Having obtained the enjoyment of heavenly pleasures, / if they do not practice negligence, / from a joyful place obtaining a joyful place, / they will surely reach nirvāṇa. / All pleasures are impermanent; / they must ultimately come to an end. / Do not take these heavenly pleasures / as your own personal amusement. / These heavenly pleasures are impermanent; / when lifespan ends, they must fall away. / Having known this dharma, / ever seek the path of nirvāṇa. / All dharmas come to an end; / the high must also fall. / Conjunction must have separation; / all who have life return to death." / It also says: 'In this way, the monk, having observed heavenly pleasures with wisdom born of hearing, speaks a verse: / "The five sense faculties ever cherish and delight, / deceived and bewildered by objects of desire. / The fire of desire has never yet / for an instant been heard to be satiated. / In every single realm of objects, / everywhere one sees goddesses. / In all supreme sense realms, / the flame of desire blazes furiously. / Whether united or separated, / whether speaking or recollecting, / with goddesses as the cause and condition, / fire arises and burns the gods. / The nature of fire exists through combination; / without combination, it does not arise. / Whether combined or not combined, / the fire of desire constantly blazes. / Because causes and conditions are not combined, / when fire is distant, it does not burn; / yet the fire of desire has no distance or nearness: / it constantly burns loving sentient beings. / With the strength of the fuel of mental conceiving, / driven by wrong recollection, / the oil of craving is cast into the fire of desire, / burning up foolish people."' Therefore, having known that suffering and joy come from the citta and that such matters are not ultimate, one should cut off conception, dry up the fuel of the oil of craving, halt the wind of mindfulness, extinguish the fire of desire, guard and restrain the ground of the mind (manas), and constantly accord with tathatā, fulfilling the wonderful fruit of bodhi's constant joy. Therefore a sūtra verse says: 'If one has an upright and good mind, / ever observing in accordance with the Dharma, / they will not be driven by faults, / like sunlight dispelling darkness.' Another sūtra also says: 'Rather be a master of the citta than take the citta as your master. If you take the citta as your master, you follow the six destinies without returning; if you act as a master to the citta, you unite with the single Path and constantly return.' As Gengsangzi says: 'When the mind is level and correct, it is not lured by the external; this is called pure, and if it can endure, it becomes luminous; luminous, and if it can endure, it becomes empty; empty, then the Dao is complete and resides there.' Therefore the Akṣayamatinirdeśa-sūtra says: 'Constantly rectify one's citta, and do not esteem other pursuits.' Indeed, when the citta is constantly upright and straight, it is originally profound and empty; the complete Dao is this citta, and the citta is completely the Dao. Because of not realizing this, following the thinking mind, one is bound by external conditions and disordered by internal knots; thus one is directed to focus the will on oneness and not esteem other pursuits. The empty radiance naturally manifests; this is what is called returning to the source. Such an instruction can truly be called taking the practitioner by the hand, leading straight to the ocean of sarvajñā, ensuring they are not left solitary. If a person believes and accepts it, they can truly be called not stirring from defilement and instantly achieving right awakening. > — English (machine translation) (machine translation) - [Previous: 75.8](https://indike.org/pramana/in.bauddha.taisho.2016.75.8) - [Next: 75.10](https://indike.org/pramana/in.bauddha.taisho.2016.75.10) - [Up: 75](https://indike.org/pramana/in.bauddha.taisho.2016.75) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.75.9) — English, machine translation ## Linked texts (1) - [正法念處經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.narrative.saddharmasmrtyupasthana*zh-gautama-prajnaruci.23.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.75.9](https://indike.org/pramana/in.bauddha.taisho.2016.75.9) · Pramāṇa